{"id":24229,"date":"2026-03-20T22:34:15","date_gmt":"2026-03-20T21:34:15","guid":{"rendered":"https:\/\/sukkatshalom-bneinoach.com\/?p=24229"},"modified":"2026-03-20T22:34:16","modified_gmt":"2026-03-20T21:34:16","slug":"reflections-on-parshat-vayikra-5786-drawing-near","status":"publish","type":"post","link":"https:\/\/sukkatshalom-bneinoach.com\/es\/reflections-on-parshat-vayikra-5786-drawing-near\/","title":{"rendered":"REFLECTIONS ON PARSHAT VAYIKRA 5786 – DRAWING NEAR"},"content":{"rendered":"

\u05d1\u05e1 \"\u05d3<\/strong><\/p>\n\n\n\n

Integrar la Tor\u00e1 en la propia vida a trav\u00e9s de la reflexi\u00f3n y la conversaci\u00f3n puede ser una experiencia incre\u00edblemente divertida y atractiva. Es un viaje de descubrimiento, en el que la sabidur\u00eda ancestral y las ense\u00f1anzas intemporales cobran vida en nuestras experiencias cotidianas. A trav\u00e9s de la reflexi\u00f3n, tenemos la oportunidad de sumergirnos en el rico tapiz de la Tor\u00e1, extrayendo profundas ideas y lecciones que resuenan en nuestras vidas modernas. La alegr\u00eda reside en los momentos \"aj\u00e1\", aquellos en los que un vers\u00edculo o una historia de la Tor\u00e1 conectan de repente con nuestros retos, aspiraciones y valores personales. Y cuando participamos en conversaciones sobre la Tor\u00e1 con otras personas, se convierte en una exploraci\u00f3n interactiva, en la que diversas perspectivas e interpretaciones mejoran nuestra comprensi\u00f3n. Estos di\u00e1logos a menudo despiertan el entusiasmo y la curiosidad intelectual, haciendo que el proceso de aprendizaje sea agradable y satisfactorio. La Tor\u00e1 se convierte en una parte vibrante y din\u00e1mica de nuestras vidas, que nos ofrece no s\u00f3lo orientaci\u00f3n, sino tambi\u00e9n una fuente inagotable de fascinaci\u00f3n, conexi\u00f3n y crecimiento.<\/p>\n\n\n\n

NOTA: No te sientas obligado a consultar todas las fuentes ni a responder a todas las preguntas, a menos que quieras hacerlo. Incluso una sola fuente o una sola pregunta te dar\u00e1 mucho material para debatir y meditar. Disfr\u00fatalo.<\/p>\n\n\n\n

Some thoughts about Parshat Vayikra<\/h2>\n\n\n\n

The Book of Vayikra opens with a call:<\/p>\n\n\n\n

\n

\u201cAnd He called to Moses, and the L-RD spoke to him from the Tent of Meeting, saying: Speak to the children of Israel and say to them: When a man from among you brings an offering to the L-RD\u2026\u201d (Leviticus 1:1\u20132)<\/em><\/p>\n<\/blockquote>\n\n\n\n

The Torah uses the word adam<\/em>\u2014\u201cman\u201d\u2014rather than a more specific term for Israel. Chazal note that this language points to something fundamental. The impulse to draw near to G-d is not limited to one nation. It is rooted in the human condition itself.<\/p>\n\n\n\n

The word for offering, korban<\/em>, comes from karov<\/em>, to draw near. A korban is not merely a ritual act. It is an expression of closeness, a movement of the human being toward the Creator.<\/p>\n\n\n\n

At the same time, the Torah establishes a structured system of offerings that belongs specifically to Israel. The Mishkan, and later the Beit HaMikdash, are part of the covenant between G-d and the Jewish people. Yet Chazal make clear that this system is not entirely closed to the rest of humanity.<\/p>\n\n\n\n

The Gemara teaches that non-Jews may bring offerings in the Temple, but only certain types. In particular, they may bring a burnt offering\u2014an olah<\/em>\u2014which is entirely given over to G-d (Zevachim 45b). The Rambam codifies this ruling:<\/p>\n\n\n\n

\n

\u201cA non-Jew may vow or donate a burnt offering, and it is accepted from him\u201d (Hilchot Ma\u2019aseh HaKorbanot 3:2).<\/p>\n<\/blockquote>\n\n\n\n

This distinction is meaningful. The olah<\/em> is wholly consumed on the altar. Nothing is retained by the one who brings it. It represents complete dedication, a pure act of turning toward G-d without remainder. In this sense, it expresses something universal: the human desire to orient oneself entirely toward the Divine.<\/p>\n\n\n\n

Israel\u2019s system of offerings is broader and more detailed, reflecting the depth of their covenant. The offerings of the nations are more focused. They express devotion without entering the full framework of commanded ritual life. The Torah thus preserves both the uniqueness of Israel and the spiritual access of all humanity.<\/p>\n\n\n\n

This has an important implication for how we understand repentance. There are claims made by adherents of other religions that reconciliation with G-d depends upon sacrificial blood, and therefore cannot be achieved without the Temple. Yet the Torah itself presents a different picture. The offerings that non-Jews may bring are not designated as a system of atonement in the same way as Israel\u2019s sin-offerings, and yet repentance is clearly available to all.<\/p>\n\n\n\n

The story of Nineveh makes this explicit. When the people of Nineveh hear the words of the prophet Jonah, they respond immediately:<\/p>\n\n\n\n

\n

\u201cAnd the people of Nineveh believed in G-d\u2026 and they turned each from his evil way\u201d (Jonah 3:5\u201310).<\/em><\/p>\n<\/blockquote>\n\n\n\n

No offerings are brought. No sacrificial service is performed. Their repentance consists of recognition, humility, and a change in behavior\u2014and it is accepted.<\/p>\n\n\n\n

This demonstrates that the essential path of return to G-d is not dependent on sacrifice. Korban expresses closeness. Repentance restores relationship. The two are related, but they are not identical. A person can return to G-d through sincere repentance, through turning away from wrongdoing and reorienting one\u2019s life toward what is right.<\/p>\n\n\n\n

For Noahides, this carries a clear message. The call to draw near to G-d is fully accessible. While the sacrificial system belongs in its full form to Israel, the core movement of the human being toward the Divine\u2014through recognition, moral action, and sincerity\u2014remains open to all.<\/p>\n\n\n\n

Parshat Vayikra begins with a call. That call is an invitation to approach, to draw near, and to live in a way that reflects a relationship with the Creator.<\/p>\n\n\n\n

May we be blessed to answer that call with sincerity, drawing closer to G-d through our actions, our choices, and our awareness.<\/p>\n\n\n\n

Ahora, reflexiona sobre las siguientes preguntas:<\/h2>\n\n\n\n
    \n
  1. The Torah uses the word adam<\/em>\u2014\u201cman\u201d\u2014when introducing offerings. What might this suggest about the universality of the desire to draw near to G-d?<\/li>\n\n\n\n
  2. Why might the olah<\/em>, which is entirely given over to G-d, be the form of offering available to non-Jews?<\/li>\n\n\n\n
  3. What does the story of Nineveh teach about the nature of repentance and its accessibility to all people?<\/li>\n\n\n\n
  4. How do repentance and offerings differ in their role in a person\u2019s relationship with G-d?<\/li>\n\n\n\n
  5. In the absence of the Temple, how can a person express the desire to draw near to G-d in a meaningful way?<\/li>\n<\/ol>\n\n\n\n

    <\/p>\n\n\n\n

    Shabat Shalom<\/p>\n\n\n\n

    <\/p>\n\n\n\n

    <\/p>\n\n\n\n

    <\/div>\n\n\n\n

    Por el rabino Tani Burton<\/strong><\/p>\n\n\n\n

    M\u00e1s shiurim del rabino Tani Burton <\/a><\/p>\n\n\n\n

    <\/p>\n\n\n\n

     Copyright, todos los derechos reservados. Si le ha gustado este art\u00edculo, le animamos a seguir difundi\u00e9ndolo.<\/p>\n\n\n\n

    Nuestros blogs pueden contener textos\/citas\/referencias\/enlaces que incluyan material protegido por derechos de autor de Mechon-Mamre.org<\/a>, Aish.com<\/a>, Sefaria.org<\/a>, Jabad.org<\/a>y\/o AskNoah.org<\/a>que utilizamos de acuerdo con sus pol\u00edticas.<\/p>\n\n\n\n

    <\/p>","protected":false},"excerpt":{"rendered":"

    \u05d1\u05e1”\u05d3 Integrating Torah into one’s life through reflection and conversation can be an incredibly fun and engaging experience. It’s a journey of discovery, where ancient wisdom and timeless teachings come to life in our daily experiences. Through reflection, we have the opportunity to dive deep into the rich tapestry of Torah, extracting profound insights and […]<\/p>\n","protected":false},"author":3,"featured_media":24230,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[32],"tags":[],"class_list":["post-24229","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-parshot-of-the-rabbis"],"acf":[],"yoast_head":"\nREFLECTIONS ON PARSHAT VAYIKRA 5786 - DRAWING NEAR - Sukkat Shalom B'nei Noach<\/title>\n<meta name=\"description\" content=\"A person can return to G-d through sincere repentance, through turning away from wrongdoing and reorienting one\u2019s life toward what is right.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/sukkatshalom-bneinoach.com\/es\/reflections-on-parshat-vayikra-5786-drawing-near\/\" \/>\n<meta property=\"og:locale\" content=\"es_ES\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"REFLECTIONS ON PARSHAT VAYIKRA 5786 - 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